a word signifying, both in the
Hebrew and
Greek, a "messenger," and hence employed to denote any agent
God sends forth to execute his purposes. It is used of an ordinary
messenger (
Job 1:14:
1 Sam. 11:3;
Luke 7:24; 9:52), of prophets (
Isa. 42:19;
Hag. 1:13), of priests (
Mal. 2:7), and ministers of the New
Testament (
Rev. 1:20).
It is also applied to such impersonal agents as the pestilence (
2 Sam. 24:16, 17;
2 Kings 19:35), the wind (
Ps. 104:4).
But its distinctive application is to certain heavenly intelligences whom God employs in carrying
on his government of the world. The name does not denote their nature but their office as messengers. The appearances to
Abraham at
Mamre (
Gen. 18:2, 22.
Comp. 19:1), to
Jacob at Peniel (
Gen. 32:24, 30), to
Joshua at
Gilgal (
Josh. 5:13, 15), of the
Angel of the
Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God.
(1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the
Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as
Gen. 16:7, 10, 11;
Judg. 13:1-21;
Matt. 28:2-5;
Heb. 1:4, etc.
These superior beings are very numerous. "Thousand thousands," etc. (
Dan. 7:10;
Matt. 26:53;
Luke 2:13;
Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (
Zech. 1:9, 11;
Dan. 10:13; 12:1;
1 Thess. 4:16;
Jude 1:9;
Eph. 1:21;
Col. 1:16).
(2.) As to their nature, they are spirits (
Heb. 1:14), like the soul of
man, but not incorporeal. Such expressions as "like the angels" (
Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (
Gen. 18:2; 19:1, 10;
Luke 24:4;
Acts 1:10), and the titles that are applied to them ("sons of God,"
Job 1:6; 38:7;
Dan. 3:25; comp. 28) and to men (
Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (
Job 4:18;
Matt. 24:36;
1 Pet. 1:12). As finite creatures they may fall under
temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (
Matt. 25:41;
Rev. 12:7,9), and that they are "reserved unto judgement" (
2 Pet. 2:4). When the
manna is called "angels' food," this is merely to denote its excellence (
Ps. 78:25). Angels never die (
Luke 20:36). They are possessed of superhuman intelligence and power (
Mark 13:32;
2 Thess. 1:7;
Ps. 103:20). They are called "holy" (
Luke 9:26), "elect" (
1 Tim. 5:21). The redeemed in
glory are "like unto the angels" (
Luke 20:36). They are not to be worshipped (
Col. 2:18;
Rev. 19:10).
(3.) Their functions are manifold. (a) In the widest sense they are agents of God's
providence (
Ex. 12:23;
Ps. 104:4;
Heb. 11:28;
1 Cor. 10:10;
2 Sam. 24:16;
1 Chr. 21:16;
2 Kings 19:35;
Acts 12:23). (b) They are specially God's agents in carrying on his great work of
redemption. There is
no notice of angelic appearances to man till after the
call of Abraham. From that time onward there are frequent references to their ministry on
earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke
idolatry (
Judg. 2:1-4), to call
Gideon (
Judg. 6:11, 12), and to consecrate
Samson (13:3). In the days of the prophets, from
Samuel downward, the angels appear only in their behalf (
1 Kings 19:5;
2 Kings 6:17; Zech. 1-6;
Dan. 4:13, 23; 10:10, 13, 20, 21).
The
Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (
Matt. 1:20;
Luke 1:26-38),
minister to him after his temptation and
agony (
Matt. 4:11;
Luke 22:43), and declare his resurrection and
ascension (
Matt. 28:2-8;
John 20:12, 13;
Acts 1:10, 11). They are now ministering spirits to the people of God (
Heb. 1:14;
Ps. 34:7; 91:11;
Matt. 18:10;
Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (
Luke 15:10). They
bear the souls of the redeemed to
paradise (
Luke 16:22); and they will be the ministers of judgement hereafter on the great
day (
Matt. 13:39, 41, 49; 16:27; 24:31). The passages (
Ps. 34:7,
Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian
angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples.
The "angel of his presence" (
Isa. 63:9. Comp.
Ex. 23:20, 21; 32:34; 33:2;
Num. 20:16) is probably rightly interpreted of the
Messiah as the guide of his people. Others have supposed the expression to refer to
Gabriel (
Luke 1:19).